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the apo

. initiate, use certain Hebrew words; Basema, CHAP. V. Chamasi, Bacanora, &c.

Year after · Others of them again express their redemption

scles. (or baptism] thus; “ The name that is hidden * from every deity, dominion, and truth : which - Jesus of Nazareth put on in the zones of light," &e.

· And he that is initiated (or baptized) answers, “I am confirmed and redeemed: and I redeem my • soul from this EON and all that comes of it, in the name of IAO," &c.

• Then they anoint the baptized person with • balsam, for they say this ointment is the type of * that sweetness which surpasses all things.' [Note, that this is the first mention of chrism that is any where read of. And since I shall shew presently, at chap. ix. that it was used by the catholics from testimonies of near the same date as this; one may conclude that it came from some principle universally received by all Christians, catholicor heretie.]

* Some of them say, that it is needless to bring the person to the water at all: but making a mix'ture of oil and water, they pour it on his head, using certain profane words, much like them be. forementioned : and they say that that is redemp* tion (or baptism]. This sort use balsam also.

* But others of them rejecting all these things, * say, “ that the mystery of the unspeakable and in• visible power, ought not to be performed by visible

and corruptible elements : nor that of incompre· hensible and incorporeal things be represented by * sensible and corporeal things. But that the knowledge of the unspeakable majesty is itself perfect

the apo

CHAP. V.“ redemption (or baptism].' These last, I suppose, Year after will be owned for friends.

II. Tertullian wrote bis book of baptism, that he 100. might put a stop to the heresy that had been set on

foot by one Quintilla, a woman preacher, that had been at Carthage a little before; and had, as he says?, seduced a great many. The main of her preaching was against water-baptisin: “that it was

needless: that faith alone was sufficient,' &c. She had come out, as he understood, from the sect of the Caians. That sect, as impious as it was in other things did not deny baptism, that we read of. She bad, it seems, added that herself. He there largely sets forth the falseness of her doctrine, and also her masculine impudence in usurping the office of a preacher of it, though it had been never so true.

III. The Manichees are the next : as little deserving the name of Christians as the rest, and less than the Mahometans do. They made the same account of their Manes, as these do of Mahomet. They owned Christ to be a true prophet, as these do; and Peter, Paul, John, &c., to have been his true apostles. But they said (as these also do) that the books which we have of theirs are no true records, but had been falsified. And the same absurdity which the Christians bow do urge against these, St. Austin urged against them: “that if they plead our • copies are falsified, they ought at least to produce • such as are truer.' And he, who had been once seduced by them, tells us what they held as to

200.

c De Baptismo, cap. I.

d Epiphan. de Caianis, Hær. 38. (sive 18.-Op. tom. i. p. 276. edit. Petavii, 1622.]

baptism, they say that baptism in water nobody any good: neither do they baptize of the proselytes whom they delude into their the apa

. svet.'

Yet St. Cyril of Jerusalem ' intimates, that they had something instead of baptism. • Their bap

tism,' sars he, is such as I dare not describe before “men and women. I am afraid to tell in what

matter it is that they dipping a tig give it to their * wretched people. Yet he intimates what it was: but it is so beastly that I will not do that.

IV. The Messalians seem to hare been no other 260. but a sort of enthusiastical people, who leaving off their employments, thought it necessary, or at least pleasing to God, to spend all their time in prayer and rapture. And thereby became subject to many hypochondriae conceits. Epiphanius and St. Austin speaking of them in their catalogues, say nothing of their denying baptism. But Theodoret , and the Historia Tripartitah out of him, repeats their sense thus ; ' that there is no profit aceruing to the • baptized by baptism: but that fervent prayer only expels the Devil.' And says that the most noted * men of their sect were Dadoes, (or Daodes, or · Dadosius) Sabbas, (or Sebas.) Adelphius, Hermas, Someones.'

What does Mr. Danvers do, but put down these meni for ‘eminent persons that in the fourth cen'tury bore witness against infant-baptism?' And he

e De Hæresibus, cap. 46. (Op. tom. riii. p. 17. C. edit. Bene-
dict.
i Catech. 6. cap. 3;-)

* Lib. ir. cap. u.
Cassiodorus, Hist. Trip. lib. vii. cap. 11.
Treatise of Baptism, part ii. chap. ;.

Year after

the apo

CHAP. v. cites for authority the foresaid place; Hist. Tripart.

lib. vii. cap. 11, into which whoever looks will see

that the error there laid to their charge is in the stles.

words that I have set down, and no other: which express the opinion of the Quakers, not of the antipædobaptists.

But he quotes also Sebastian Frank (one of the Dutch blades I mentioned a little above k) to confirm that this Dadosius, Sebas, &c., were eminent witnesses against infant-baptism. So that it is to be hoped for Danvers' credit, that he had never looked into Historia Tripartita, but had taken the quotation on the credit of Frank, which must be very small.

But if one read the whole passage in Theodoret, Hist. Eccl. lib. iv. cap. 11, and Heretic. Fabul. lib. iv. cap. de Messalianis, it is plain that the men were distracted. For they pretended that by force of their prayer they could bring the Devil out of themselves, sometimes by spittle, and sometimes by blowing their nose: they would dance about, and say they were treading upon him : they would imitate archers, and then say they had shot him. And that after the Devil was gone from them, they could see the holy Trinity with bodily eyes. They were also full of prophecies and revelations. And St. Hierome, who had lived in Syria among them, says ', that they said of themselves, that “when they were come to the top of their perfection, they were beyond any possibility of sinning, in thought, or by ignorance. The historians that have encumbered the church

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k Chap. iv. g. 2.

Prolog. ad Dialog. contra Pelag.

stles.

registers with these, and some other such sorts of chap. v. sects, would at the same rate, if they had had in year after any country at any time a dozen or two of our the apoMuggletonians m, have made a considerable sect of them, to be talked of in church-history to the end of the world. Whereas such men, especially when inconsiderable for number, should be pitied in their lifetime, and kept dark; and their wild opinions forgot after they are dead. And this method would have lessened the catalogues of sects almost by one half.

Some" do reckon besides these, the Ascodruti, and the Archontici, as sects that used no baptism. But Theodoret says", that the Ascodruti were a branch of the Valentinians; and the Archontici of them: which I am very glad of, being weary of reckoning any more.

St. Austin saysP, a sect called Seleucians, or Hermians, do not admit of water-baptism, nor of the resurrection.

These are the sects that have renounced all use of baptism.

m.in obscure religious sect, which arose in England during the times of the Commonwealth : so denominated from their leader Lodowick Muggleton, a journeyman tailor, who with J. Reeves his associate pretended to high gifts of prophecy, and gare out that they were God's two witnesses, who were to appear shortly before the end of the world.

For a brief account of these enthusiasts consult the Supplement to Collier's Dictionary; and a note to the article Swedenborgians, in Evans' Sketch of the Denominations of the Christian World, p. 260. edit. 1811.)

Epiph. de Archonticis, (Hæres. xx. vol. xl. Op. tom. i. p. 291.)

• Hæret. fab. lib. i. cap. 1o. [Op. tom. iv. p. 201.) p De Hær. cap. 59. (Op. tom. viii. p. 20.)

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